there cannot be a more lamentable spectacle: the sufferers continually cry out while they are able, "Pity, for the love of God!" Yet it is beheld by all sexes and ages with transports of joy and satisfaction.-Ŏ merciful God! is this the benign, humane religion thou hast given to men? Surely not. If such were the genius of Christianity, then it would be no honour to be a Christian. Let us, however, rejoice that the time is coming when the demon of Persecution shall be banished out of this our world, and the true spirit of benevolence and candour pervade the universe; when none shall hurt or destroy, but the earth be filled with the knowledge of the Lord, as the waters cover the sea! See INQUISITION.

ACTION FOR THE PULPIT.-See DECLAMA ION.

than that of the other canonical writers. For the contents of this book we refer the reader to the book itself.

flames painted, with their points turned downwards. Next come the negative and relapsed, who are to be burnt, having flames on their habits pointing upwards. After these come such as profess doctrines contrary to the faith of Rome, who, besides flames pointing upwards, have their picture painted on their breasts, with dogs, serpents, and devils, all open-mou hed, about it. Each prisoner is attended with a familiar of the Inquisition; and those to be burnt have also a Jesuit on each hand, who are continually preaching to them to abjure. After the prisoners, comes a troop of familiars on horseback; and after them the Inquisitors, and other officers of the court, oh mules: last of all, the inquisitor-general on a white horse, led by two men with black hats and green-hatbands. A scaffold is erected big enough for two or three thousand people; ACTS OF THE ASPOSTLES, one of at one end of which are the prisoners, at the the sacred books of the New Testament, conother the Inquisitors After a sermon made taining the history of the infant church duup of encomiums of the Inquisition, and in-ring the space of twenty-nine or thirty years vectives against heretics, a priest ascends a from the ascension of our Lord to the year desk near the scaffold, and having taken of Christ 63. It was written by Luke, and the abjuration of the penitents, recites the addressed to Theophilus, the person to whom final sentence of those who are to be put to the evangelist had before dedicated his gosdeath, and delivers them to the secular arm, pel. The style of this work, which was oriearnestly beseeching at the same the secu-ginally composed in Greek, is much purer lar power not to touch their blood, or put their lives in danger!!! The prisoners, being thus in the hands of the civil magistrate, are presently loaded with chains, and carried first to the secular gaol, and from thence, in an hour or two, brought before the civil judge; who, after asking in what religion they intend to die, pronounces sentence on such as declare they die in the ACTS OF PILATE, a relation sent by communion of the Church of Rome, that they Pilate to the emperor Tiberius, concerning shall be first strangled, and then burnt to Jesus Christ, his death, resurrection, ascer ashes; or such as die in any other faith, that sion, and the crimes of which he was conthey be burnt alive. Both are immediately victed before him. It was a custom among carried to the Ribera, the place of execu- the Romans, that the pro-consuls and gover tion, where there are as many stakes set up nors of provinces should draw up acts or as there are prisoners to be burnt, with a memoirs of what happened in the course of quantity of dry furze about them. The their government, and send them to the emstakes of the professed, that is, such as per-peror and senate. The genuine act of Pisist in the heresy, are about four yards high, having a small board towards the top for the prisoner to be seated on. The negative and relapsed being first strangled and burnt, the professed mount their stakes by a ladder, and the Jesuits, after several repeated exhortations to be reconciled to the church, part with them; telling them that they leave them to the devil, who is standing at ADAMITES, a sect that sprung up in their elbow, to receive their souls, and carry the second century. Epiphanius tells us, that them with him to the flames of hell. On they were called Adamites from their prethis a great shout is raised; and the cry is, tending to be re-established in the state of "Let the dogs' beards be made!" which is innocence, such as Adam was at the moment done by thrusting flaming furzes fastened to of his creation, whence they ought to imitate long poles against their faces, till their faces, him in going naked. They detested marare burnt to a coal, which is accompanied riage; maintaining that the conjugal union with the loudest acclamations of joy. At last, would never have taken place upon earth, fire is set to the furze at the bottom of the had sin been unknown. This obscure and 'stake, over which the professed are chained ridiculous sect did not last long. It was, so high, that the top of the flame seldom however, revived with additional absurdities reaches higher than the seat they sit on; in the twelfth century. About the beginning so that they rather seem roasted than burnt.of the fifteenth century, these errors spread

B

There have been several acts of the apostles, such as the acts of Abdias, of Peter, of Paul, St. John the Evangelist, St. Andrew, St. Thomas, St. Philip, and St. Matthias; but they have been all proved to be spurious.

late were sent by him to Tiberius, who reported them to the senate; but they were rejected by that assembly, because not immediately addressed to them; as is testified by Tertullian, in his Apol. cap. 5 & 20, 21. The heretics forged acts in imitation of them; but both the genuine and the spurious are now lost.

Jura, perjura, secretum prodere noli. Swear, forswear, and reveal not the secret. ADESSENARIANS, a branch of the Sacramentarians; so called from the Latin Adesse, to be present, because they believed the presence of Christ's body in the eucha-ced rist, though in a manner different from the Romanists.

ADOPTIONISTS, the followers of Felix of Urgil and Eipand of Toledo, who, towards the end of the eighth century, advanthe notion that Jesus Christ in his human nature is the Son of God, not by nature, but by adoption.

ADIAPHORISTS, a name given in the ADOPTION, an act whereby any person sixteenth century to the moderate Lutherans receives another into his family, owns him who adhered to the sentiments of Melanc-for his son, and appoints him his heir. 2. thon; and afterwards to those who subscri- Spiritual adoption is an act of God's free bed the interim of Charles V. [See IN ERIM]. grace, whereby we are received into the The word is of Greek origin (adıxop), number, and have a right to all the privileges and signifies indifference or lukewarmness. of the sons of God.-3. Glorious, is that in ADMIRATION is that passion of the which the saints, being raised from the dead, mind which is excited by the discovery of are at the last day solemnly owned to be the any great excellence in an object. It has by children of God, and enter into the full possome writers been used as synonymous with session of that inheritance provided for them, surprise and wonder; but it is evident they Rom. viii. 19. 23. Adoption is a word taken are not the same. Surprise refers to some- from the civil law, and was much in use thing unexpected; wouder, to something among the Romans in the apostles' time; great or strange; but admiration includes when it was a custom for persons who had the idea of high esteem or respect. Thus, no children of their own, and were possessed we say we admire a man's excellencies; but of an estate, to prevent its being divided, or we do not say that we are surprised at them. descending to strangers, to make choice of We wonder at an extraordinary object or such who were agreeable to them, and beevent, but we do not always admire it. loved by them, whom they took into this ADMONITION denotes a hint or advice political relation of children; obliging them given to another, whereby we reprove him to take their name upon them, and to pay for his fault, or remind him of his duty. Ad- respect to them as though they were their monition was a part of the discipline much natural parents, and engaging to deal with used in the ancient church: it was the first them as though they had been so; and acact or step towards the punishment or ex-cordingly to give them a right to their espulsion of delinquents In case of private offences, it was performed according to the evangelical rule, privately; in case of public offence, openly before the church. If either of those sufficed for the recovery of the fallen person, all farther proceedings, in a way of censure, ceased; if they did not, recourse was had to excommunication.-Tit. iii. 10. 1 Thess. v. 14. Eph. vi. 4.

ADONAI, one of the names of the Supreme Being in the Scriptures. The proper meaning of the word is my Lords," in the plural number; as Adoni is my Lord, in the singular. The Jews, who either out of respect or superstition do not pronounce the name of Jehovah, read Adonai in the room of it, as often as they meet with Jehovah in the Hebrew text. But the ancient Jews were not so scrupulous; nor is there any law which forbids them to pronounce the name of God.

ADONISTS, a party among divines and critics, who maintain that the Hebrew points ordinarily annexed to the consonants of the word Jehovah are not the natural points belonging to that word, nor express the true pronunciation of it; but are the vowal points belonging to the words Adonai and Elohim, applied to the consonants of the ineffable"

tates, as an inheritance. This new relation, founded in a mutual consent, is a bond of affection; and the privilege arising from thence is, that he who is in this sense a father, takes care of and provides for the person whom he adopts, as though he were his son by nature; and therefore civilians call it an act of legitimation, imitating nature, or supplying the place of it.

It is easy, then, to conceive the propriety of the term as used by the apostles in reference to this act, though it must be confessed there is some difference between civil and spiritual adoption. Civil adoption was allowed of and provided for the relief and comfort of those who had no children; but in spiritual adoption this reason does not appear. The Almighty was under no obligation to do this; for he had innumerable spirits whom he had created, besides his own Son, who had all the perfections of the divine nature, who was the object of his delight, and who is styled the heir of all things, Heb. i. 3. When men adopt, it is on account of some excellency in the persons who are adopted; thus Pharaoh's daughter adopted Moses because he was exceeding fair, Acts vii. 20, 21; and Mordecai adopted Esther because she was his uncle's daughter, and exceeding

fair, Esth. ii. 7: but man has nothing in him that merits this divine act, Ezek. xvi. 5. In civil adoption, though the name of a son be given, the nature of a son may not: this relation may not necessarily be attended with any change of disposition or temper. But in spiritual adoption we are made partakers of the divine nature, and a temper or disposition given us be coming the relationship we bear, Jer. iii. 19.

Jesus Christ is engaged to protect and defend his people. They shall dwell in a peaceable habitation, and in sure dwellings, and quiet resting places," Is. xxxii. 18. Heb. i. 14.-4. Unspeakable felicity. They enjoy the most intimate communion with the Father, and with his Son Jesus Christ. They have access to his throne at all times, and under all circumstances They see divine wisdom regulating every affair and renderMuch has been said as to the time of adop-ing every thing subservient to their good. tion. Some place it before regeneration be- Heb. xii. 6-11. The laws, the liberty, the cause it is supposed that we must be in the privileges, the relations, the provisions, and family before we can be partakers of the the security of this family, are all sources of blessings of it. But it is difficult to conceive happiness; but especially the presence, the of one before the other; for although adop-approbation, and the goodness of God, as the tion may seem to precede regeneration in or-governor thereof, afford joy unspeakable and der of nature, yet not of time; they may be full of glory, 1 Pet. i. 8. Prov. iii 17. Heb. distinguished, but cannot be separated. "As iv. 17-5 Eternal glory. In some cases, many as received him, to them gave he civil adoption might be made null and void, power to become the sons of God, even to as among the Romans, when against the them that believe on his name," John i. 12 right of the pontifex, and without the deThere is no adoption, says the great Char- cree of the college; but spiritual adoption, nock, without regeneration. "Adoption," as it is divine as to its origin, so it is perpesays the same author, "is not a mere rela- tual as to its duration. The Son abideth tion; the privilege and the image of the in the house forever." John viii. 35. "The sons of God go together. A state of adop- || inheritance of the saints is incorruptible, untion is never without a separation from de- defiled, and never fadeth away," i Pet. i. 4. filement, Cor. ii. 17, 18. The new name in "Now are we the sons of God, and it doth adoption is never given till the new crea- not yet appear what we shall be but we ture be formed. As many as are led by the know that when he shall appear, we shail be Spirit of God, they are the sons of God,' like him, for we shall see him as he is," 1 Rom. viii. 14. Yet these are to be distin- John iii 2. In the present state we are as guished. Regeneration as a physical act, children at school: but in heaven we shall gives a likeness to God in our nature; be as children at home, where we shall aladoption, as a legal act, gives us a right to ways behold the face of our heavenly Father, an inheritance. Regeneration makes us for- for ever celebrating his praises, admiring mally his sons, by conveying a principle, Pet. his perfections, and enjoying his presence. i. 23; adoption make us relatively his sons, "So shall we be ever with the Lord," 1 by conveying a power, John i. 12. By the Thess. iv. 17. one we are stated in the divine affection; The evidences of adoption are, 1 Renunby the other we are partakers of the divine ciation of all former dipendencies. When nature." a child is adopted, he relinquishes the obThe privileges of adoption are every wayject of his past confidence, and submits himgreat and extensive. 1. It implies great self to the will and pleasure of the adopter; honour. They have God's name put upon so they who are brought into the family of them, and are described as "his people, call- God, will evidence it, by giving up every ed by his name," 2 Chron. vii. 24. Eph. iii. other object so far as it interferes with the 15. They are no longer slaves to sin and the will and glory of their heavenly Father. world; but emancipated from its dreadful Ephraim shall say, what have I to do any bondage, are raised to dignity and honour more with idols?" Hos. xiv. 8. "Other Gal. iv. 7. 1 John, iii. 1, 2.-2. Inexhaus-lords have had deminion over us, but by tible provision and riches. They inherit all thee only will we make mention of thy things, Rev. xxi. 7. All the blessings of a name. " Is. xxvi 13 Matt. xiii. 45, 46. Phil. temporal kind that are for their good shall iii. 8-2. Affection This may not always be given them, Psalm lxxxiv. 11. All the apply to civil adoption, but it always does blessings of grace are treasured up in Jesus to spiritual. The children of God feel a Christ for them, Eph. i. 3. All the bles-regard for him above every other object. sings of glory shall be enjoyed by them, Col His own excellency, his unspeakable goodi. 27. "All things are yours," says the ness to them, his premises of future blessapostle, "whether Paul, or Apolles, or Ce-ings, are all grounds of the strongest love. phas, or the world, or life, or death, or things "Whom have 1 in heaven but thee? and present, or things to come, all are yours there is not e upon earth that I desire be1 Cor. iii. 22.-3. Divine protection. "Insides thee," Psalm xxiii. 25. "Thou art the fear of the Lord is strong confidence, and his children shall have a place of refuge," Prov. xiv. 26. As the master of a family is engaged to defend and secure all under his roof and committed to his care, so

1

of access as those who are children by and esteem. Whatever be the form, hownature; so those who are partakers of the ever, it must be remembered, that adorablessings of spiritual adoption will prove it tion, as an act of worship, is due to God by a reverential yet familiar address to the alone, Matt. iv. 10. Acts x. 25, 26. Rev. xix. Father of spirits they will confess their 10. There is 2. what may be called adoraunworthiness, acknowledge their depend-tion human, or paying homage or respect to

ance, and implore the mercy and favour of
God. "Because ye are sons, God hath sent
forth the Spirit of his Son into your hearts.
crying, Abba, Father," Gal. iv. 6. "Through
Jesus Christ we have access by one Spirit
unto the Father," Eph. ii. 18. Having such
a privilege, they come boldly to the throne
of grace that they may obtain mercy, and
find grace to help in time of need, Heb. iv.
16.-4 Obedience. Those who are adopted
into a family must obey the laws of that
family: so believers prove themselves adopt-
ed by their obedience to the word and or-
dinances of God. "Ye are my friends, if
ye do whatsoever I command you," John xv.
14. "Whoso keepeth his word, in him veri-
ly is the love of God perfected: hereby know
we that we are in him. He that saith he
abideth in him, ought himself also to walk
even as he walked," 1 John. ii. 4, 5.-5.
Patient, yet joyful expectation of the in-
heritance. In civil adoption, indeed, an in-
heritance is not always certain; but in
spiritual adoption it is. “To them who, by
patient continuance in well doing, seek for
glory, and honour, and immortality, eternal
life," Rom. ii. 7. "We look not at the
things which are seen, but at the things
which are not seen; for the things which
are seen are temporal, but the things which
are not seen are eternal," 2. Cor. iv. 18.
Rom. vi. 23. Heb. xi. 26, 27. From the con-
sideration of the whole of this doctrine. we
may learn that adoption is an act of free
grace through Jesus Christ, Eph. i. 5. Appli-
ed to believers by the Holy Spirit, Gal. iv.
6. Rom. viii. 15, 16. A blessing of the great-
est importance, 1 John iii. 1. and lays us
under an inviolable obligation of submission,||
Heb. xii. 9. imitation, Eph. v. 1. and de-
pendance, Matt. vi. 32. See Ridgley's and
Gill's Body of Div. art. Adoption; Char-
nock's Works, vol. ii. p. 32-72: Fiavel's
Works, vol. 2. p. 601 : Brown's System of
Nat. and Rev. Religion, p. 442: Wits
Econ. Fad. p. 165.

ADORATION, the act of rendering divine honours, including in it reverence, esteem, and love: this is called supreme, or absolute. The word is compounded, of ad, "to," and os, oris, "mouth;" and literally signifies to apply the hand to the mouth, "to kiss the hand; this being in the eastern countries,|| one of the great marks of respect and submission, See Job xxxi. 26, 27. The attitude of adoration, however, we find has not been confined to this mode, standing, kneeling, uncovering the head, prostration, bowing lifting up the eyes to heaven, or sometimes fixing them upon the earth with the body bending forward: sitting with the under parts of the thighs resting on the heels, have all been used, as expressive of veneration

persons of great rank and dignity. This has been performed by bowing, bending the knee, failing on the face. The practice of adoration may be said to be still subsisting in England, in the ceremony of kissing the king's or queen's hand, and in serving them at table, both being performed kneeling on one knee. There is also, 3 adoration relative, ||which consists in worship paid to an object as belonging to or representative of another. In this sense the Romanists profess to adore the cross not simply or immediately, but in respect of Jesus Christ, whom they suppose to be on it. This is generally, however, considered by protestants, as coming little short of idolatry. See IDOLATRY.

ADVERSARY, one who sets himself in opposition to another: one of the names of Satan. See Satan.

ADVERSITY, a state which is opposite to our wishes, and the cause of sorrow. It stands opposed to prosperity. See AFFLICTION.

ADULTERY, an unlawful commerce between one married person and another, or between a married and unmarried person.2. It is also used in scripture for idolatry, or departing from the true God, Jer. iii. 9.-3. Also for any species of impurity or crime against the virtue of chastity, Matt. v 28.4. It is also used in ecclesiastical writers for a person's invading or intruding into a bishoprick during the former bishop's life.-5. The word is also used in ancient customs for the punishment or fine imposed for that offence, or the privilege of prosecuting for it-Although adultery is prohibited by the law of God, yet some have endeavoured to explain away the moral turpitude of it; but it is evident, observes Paley, that on the part of the man who solicits the chastity of a married woman, it certainly includes the crime of seduction, and is attended with mischief still more extensive and complicated; it creates a new sufferer, the injured husband, upon whose affection is inflicted a wound the most painful and incurable that human nature knows. The infidelity of the woman is aggravated by cruelty to her children, who are generally involved in their parents shame, and always made unhappy by their quarrel. The marriage vow is witnessed before God, and accompanied with circumstances of solemnity and religion, which approach to the nature of an oath. The married offender, therefore, incurs a crime little short of perjury, and the seduction of a married woman is little less than subornation of perjury. But the strongest apology for adultery is, the prior transgression of the other party; and so far, in ed, as the bad effects of adultery are anticipated by the conduct of the husband or wife who offends

AFFECTION, in a philosophical sense, Now, in order to ascertain whether our refers to the manner in which we are affect-affections are excited in a spiritual manner, ed by any thing for a continuance, whether painful or pleasant: but in the most common sense, it may be defined to be a settled bent of mind towards a particular being or thing.